2011成人高考志升本全真模拟试卷精选：政治（第10版） 下载 pdf 电子版 epub 免费 txt 2025

　　本书按照*有关部门成人高考*大纲所规定的考试内容及要求，精心设计了13套全真模拟试卷，供考生自练自测，使考生的应试水平在较短的时间内见成效。书中试题突出重点、考点，针对性强，题型标准，应试导向准确。另外，本书还选录了2006~2010年成人高等学校专升本全国统一考试试题及其参考答案。

与同类书相比，本书独有的特点在于：每道题均附有详细答案和解析(或附有答题指导)，这样不仅可以节约考生的时间，而且能使考生举一反三、融会贯通、查漏补缺，为考生后冲刺助一臂之力。

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专升本全真模拟试卷　政治(模拟)

专升本全真模拟试卷　政治(第二模拟)

专升本全真模拟试卷　政治(第三模拟)

专升本全真模拟试卷　政治(第四模拟)

专升本全真模拟试卷　政治(第五模拟)

专升本全真模拟试卷　政治(第六模拟)

专升本全真模拟试卷　政治(第七模拟)

专升本全真模拟试卷　政治(第八模拟)

专升本全真模拟试卷　政治(第九模拟)

专升本全真模拟试卷　政治(第十模拟)

专升本全真模拟试卷　政治(第十一模拟)

专升本全真模拟试卷　政治(第十二模拟)

专升本全真模拟试卷　政治(第十三模拟)

　参考答案及要点解析

附录

　2006年成人高等学校专升本招生全国统一考试　政治试题

　2006年成人高等学校专升本招生全国统一考试

　政治试题参考答案和评分参考

　2007年成人高等学校专升本招生全国统一考试　政治试题

　2007年成人高等学校专升本招生全国统一考试

　政治试题参考答案和评分参考

　2008年成人高等学校专升本招生全国统一考试　政治试题

　2008年成人高等学校专升本招生全国统一考试

　政治试题参考答案和评分参考

　2009年成人高等学校专升本招生全国统一考试　政治试题

　2009年成人高等学校专升本招生全国统一考试

　政治试题参考答案和评分参考

　2010年成人高等学校专升本招生全国统一考试　政治试题

　2010年成人高等学校专升本招生全国统一考试

　政治试题参考答案和评分参考

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《2011年专升本全真模拟试卷精选:政治(第10版)》按照教育部有关部门成人高考最新大纲所规定的考试内容及要求，精心设计了13套全真模拟试卷，供考生自练自测，使考生的应试水平在较短的时间内见成效。书中试题突出重点、考点，针对性强，题型标准，应试导向准确。另外，《2011年专升本全真模拟试卷精选:政治(第10版)》还选录了2006～2010年成人高等学校专升本全国统一考试试题及其参考答案。

与同类书相比，《2011年专升本全真模拟试卷精选:政治(第10版)》独有的特点在于：每道题均附有详细答案和解析（或附有答题指导），这样不仅可以节约考生的时间，而且能使考生举一反三、融会贯通、查漏补缺，为考生最后冲刺助一臂之力。

• 作者：尘埃 发布时间：2008-06-05 00:06:24

  逻辑很好，尤其是对南博（Minami Hiroshi）和中根千枝（Nakane **日文忘了）的分析很有理到

• 作者：Aga 发布时间：2018-12-28 21:27:07

  育儿心理学。成人恐怕大多都不能很好处理自己的情绪。学习。

• 作者：小萌萌 发布时间：2019-02-21 13:26:58

  “齐醉中山酒，同倾北海杯”

  雍正 四系诗句背壶

• 作者：kyarasama 发布时间：2007-11-05 17:22:16

  一想到编写委员会这么不严肃，我就想叉它!

• 作者：人民的艾力 发布时间：2022-03-22 10:19:13

  “ 我们生在红旗下，长在春风里。人民有信仰，国家有力量，民族有希望 ”

• 作者：飞来飞去的星星 发布时间：2019-09-13 06:27:59

  哪吒虽然改编自封神演义但已经脱胎换骨

• 创巴是个很有争议的人物

  作者：Peace 发布时间：2009-08-18 22:08:29

  http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa

  酗酒，乱交，吸毒，最后死于酒精中毒

  =======================================

  Controversies

  There exist a number of controversies surrounding Trungpa's behavior.

  Despite the fact that as a monk he was supposed to be celibate, Trungpa began havng sex with women at the age of thirteen.[21] He nonetheless presented himself as a monk who was keeping the vinaya purely, and did not formally give back his vows until 1968.[22]

  Trungpa was known for his drinking of alcohol.[23] He began drinking regularly shortly after arriving in India, also a violation of his monastic vows.[24] Before his coming to America, Trungpa, while under the influence, drove a sports car into a joke shop in Dumfries, Scotland. He was left partially paralyzed and often in need of assistance to walk. On some occasions he was carried off-stage for being too drunk.[25] David Chadwick recounts:[26]

      Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.

  Two former students of Trungpa, John Steinbeck IV (son of novelist John Steinbeck) and his wife, wrote a sharply critical memoir of their lives with him in which they claim that, in addition to his addiction to alcohol, Trungpa had a "$40,000-a-year cocaine habit, along with a penchant for Seconal. . . although his drinking and sexual exploits were never kept secret, his staggering coke habit was well concealed from his students."[27] Among the things they found appalling:

      Women were trained as 'consorts.' That meant they knew what to do when he threw up, shit in the bed, snorted coke till dawn, turned his attention to other women and maybe even got in the mood for a threesome. Our little band of recovering Buddhists began to ask people if they thought this flagrant behavior constituted religious or sexual abuse. The standard answer you get from the male good old boys is . . that they never . .heard any woman complain about sleeping with Rinpoche. (I use that term loosely, because for years he was alcoholically impotent and would devise little sexual games such as using a dildo known as 'Mr. Happy' or insisting women masturbate in front of him.) . . . Many women, who felt they were no more than chattel, silently left the scene.[28]

  Another former student, Stephen Butterfield, noted that "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies . . . doubting the dharma and associating with heretics were causes for downfall . . .if this was the consequence of merely leaving the organization, what supernal wrath might be visting upon me for publicly question or discussing my experience of it?"[29] Butterfield noted the "disquieting resemblances" to cults, noting "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did. This personal secrecy is common with gurus, especially in Vajrayana Buddhism. It is also common in the dysfunctional family systems of alcoholics and sexual abusers. This inner circle secrecy puts up an almost insurmountable barrier to a healthily skeptical mind."[30] Nonetheless, he ultimately concluded about his experience of Trungpa's organization, "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[31]

  Trungpa was also famously antagonistic toward democracy; Butterfield noted "his views always reflected his dislike of democracy . . proposals for membership control of his organization were squashed."[32] Of Trungpa's purportedly "secular" Shambhala teachings, Butterfield said "they convey a definite authoritarian political outlook, elevating the leader above the follower, and silencing heresy," and that "the Shambhala mythology becomes increasingly complex and cultish in the upper levels."[33]

  An incident that became a cause célèbre among some poets and artists was the Halloween party at the Fall, 1975, Snowmass Colorado Seminary, a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived that summer at the Naropa Institute and been told by Allen Ginsberg that he ought to visit seminary. Although he had not gone through the several years worth of practice required, Merwin was insistent he attend, and Trungpa eventually granted his request – along with his girlfriend as well. At seminary the couple stayed to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event, but refused. On Trungpa's orders his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, onlookers ignoring Naone's pleas for help and for someone to call the police.[34] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings (which center around samaya), with Trungpa's promise that "there would be no more incidents," and Merwin and Naone's assertion that "it would be with no guarantees of obedience, trust, or personal devotion to him."[35] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,

      My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was 'supposed' to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[36]

  Author Jeffery Paine commented on this incident that "Seeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[37] However, he also notes outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[38] Rexroth (in Miles, 1989) offers the observation that "Many believe Chögyam Trungpa has unquestionably done more harm to Buddhism in the United States than any man living", and called for his extradition from the United States.[39]

  Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial as Tendzin would be the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. Tendzin was gay and sexually involved with students while knowingly carrying HIV, one of whom became infected and died.[40]

  Rick Fields, historian of Buddhism in America,[41] writes that Trungpa "caused more trouble, and did more good, than anyone I'll ever know."[42]

• 努力、运气与成功的三角关系——台湾知识经济学会洪明洲教授读《运气生猛》

  作者：沙小沙 发布时间：2013-12-30 14:49:26

  　　

       读完由Frans Johansson着作的《运气生猛》后，和大家分享读书心得。

  　　爱迪生说：天才是99%的努力加上1%的天赋，如果我说：成功是99%运气加上1%的努力，你相信吗？

  　　历史是无数随机碰撞出来的，2011-2年在阿拉伯世界发生的史无前例变化，包括利比亚强人卡扎菲垮台，叙利亚强人阿萨德政权摇摇欲坠........，这些变化都源自于2010年底突尼西亚的一名巡查员打了一位年轻摊贩的一个耳光。

  　　也许阿拉伯世界普遍存在的独裁政权本来就潜伏政变的因子，也许局势正在等待一个擦枪走火的“意外”，“一个耳光”只是扮演这个意外的导火线。但是，人世间有太多意外，比突尼西亚的巡查员打老百姓一个耳光还“恶劣”的意外，时时刻刻在独裁国家上演，为何这些数不尽的“恶劣事迹”不会成为改变世界的导火线？而“一个耳光”会？确是很难理解的事实。

  　　去年阅读《乔布斯传》，对他的身世就直呼太神奇，阳错阴差的生父母异教恋情，生下乔布斯，生母必须找人认养。养父母的溺爱造成乔布斯任性与叛逆的个性，养成他“现实扭曲力”的执行力，间接造成他被赶出苹果公司，再回锅而成就世界最高市值“苹果公司”的主要推动力。

  　　这个世界也许有比乔布斯更离奇身世的怪人，但他们可能都沦落为抢匪、毒贩、流氓………….，有无数的意外，让乔布斯不受离奇身世的制约而成为科技界最耀眼的明星。但也这份怪异的身世，让他有超乎寻常的怪异成功。

  　　节假期间，我阅读The Click Moment一书，中文翻译为“运气生猛”，再印证60年来我看尽人世冷暖、人士浮沉的阅历，包括我自己的际运，我必须很坦白地说：我同意此书观点－－成功是99%运气加上1%努力的结果。

  　　一般成功的人绝不会承认他们的成功是运气造成的，因为这太抹杀他们的努力。但努力也绝非对成功没有贡献，努力只是1，后面会加多少0，则取决于运气。缺乏那一分的努力，再有无穷的0，都是0。

  　　人活在随机中，我们误认努力是成功的先决条件，那是我们有“事后孔明”的习惯：为一个意外成功的运气而帮它找出能够激励他人士气的成功法则－－努力。

  　　因为这种“逻辑化的盲点”，我们就误以为成败有规则，其实没有.....一切回归随机，只是人类对于随机事件仍有相当的主控权。所以，‘努力’的方向与重点应该放在“运气的制造”，而不要放在闷着头硬干的努力。

  　　读完The Click Moment一书，我真想以我60年的阅历来开一门“成功学”－－它绝不是20年前陈XX在年纪轻轻时搞噱头的“成功学”，它也不是易经、风水、命理学，它从“随机性”Randomness出发，但它不是统计学，它是真正的策略学，内容包括：

  　　Embrace the random（拥抱随机－－不要相信“只有努力才会成功”这句话）

  　　Make more bets and minimize the size of them（制造小赌的机会，每次下注不能太大－－最好拿别人的钱来赌）

  　　Create more click moments（制造运气）

  　　努力、运气与成功三者有很复杂关系，可能不像The Click Moment（运气生猛）一书，陈述的那么简单，深入思考，又有一些发现，写出来请大家指正。

  　　前文归纳出努力、运气与成功三者关系有3项规则：

  　　成功是99%运气加上1%努力的结果－－努力对成功仍有贡献，

  　　努力是1，后面加多少0，取决于运气，

  　　缺乏一分的努力，再有无穷的0，都是0。

  　　上述规则好像还要再加上第4个规则：当努力不够，不到1（不及格），而是半吊子（假设0.5），后面加上无穷的0（运气），都是半吊子－－不会是1。

  　　根据上述4条规则，想要让运气眷顾而达到成功，先决条件是努力要达到1，若不到1，纵有无穷的0（运气），成功永远小于1。

  　　但是，当努力到达1以后，就要“努力”为这一份的努力找“运气”，不要傻傻地等待成功找上门－－你等不到的。

  　　换个角度或跑道？讲起来很简单，多数人是做不到的。惯性思维很难转，走惯的跑道不愿意换。所以，在个人很狭隘的思想与生活空间中，没有运气，纵使广大的外在世界有很好的机会，多数人只想当个宅男、宅女，在家做“白日梦”！

  　　1与0看起来很近，却有无穷的差距，拥有1的人，不会想去追求0，但0才是“成功之道”。

  　　附注，我的“1与0成功学”还有很多辨证的空间，例如，0.5的努力是否能碰上某种运气，使其有100的成功？它就留给你思考。

  　　The Click Moment（运气生猛）有两个部分：第一部分说明成功要靠运气，第二部分在谈如何创造好运气。第二部分的篇幅内容比第一部分多很多，所以，本书在教我们如何创造好运气，而不是只让我们相信“成功靠运气”这一说词。

  　　所谓运气乃指发生在某一特殊时刻，且只有那一时刻会发生，它以一种脱轨（我们想像不到）的“意外”形式出现，多数人并未感受它的脱序（因为是意外），即使感受，也是昙花一现，“意外”就消失了，运气也不见了。

  　　它很像网路商品一时标错价格或天空突然降雨，没有出手（买入、接水），机会消纵即逝。我们不可能拟定计画目标，然后“守株待兔”地等待“意外降临”。创造好运气的方法不可能靠“拟定计画”，它有三个步骤：（该书第6章）

  　　设法到“意外经常降临”的地方，增加我们碰到“意外”的机率。

  　　发现“特殊意外”时，果敢下注（赌）。

  　　增加下注（赌）的胜率。

   

  　　上述三个步骤是循序产生的，亦即，你必须敢到“意外经常降临”的地方，才有碰到好运气的机会。如果你连自己的家门都跨不出去，运气必然与你绝缘。过来的第二步骤，也很容易理解，但不容易－－多数人不敢赌。第三步骤比较抽象，而且更难－－操纵胜率，在赌局中，我们都不是“庄家”，怎么操纵胜率呢？

  　　这也是本书最精采的地方，该书第11、12章就在谈赌客如何操纵胜率的方法。阅读这两章时，你必须很非常清楚地知道成功是如何产生的。

  　　中译本第6章点到这一关键：成功是十几个，甚至是成千上万种会随着每个行动和互动而改变的潜在动力所造成的。

  　　第11章谈如何在“许多动力的交会点”搞定运气，第12章谈“让动力朝自己靠拢”，两章所谈的正是“英雄创造时势”的方法。